大乘義章 12.36

12.36

五菩提義，如《大品經．無生品》說。彼經直云五種菩提，不列名字。論有二釋：一以聲聞、緣覺、大乘三種菩提，及與順忍、無生法忍合說為五。第二直就大乘之中隨義分五。五名是何？一發心菩提、二伏心菩提、三明心菩提、四出到菩提、五無上菩提。言發心者，論云「在於無量生死發菩提心求大菩提，因中說果，是故名為發心菩提。」言伏心者，論言「菩薩斷諸煩惱降伏其心，行諸波羅蜜，名伏心菩提。」明心菩提者，論言「菩薩觀三世法本來總別，得法實相畢竟清淨，所謂般若波羅蜜相，名明心菩提。」言出到者，論言「菩薩於般若中得方便力，不著般若，滅一切煩惱，得無生忍，出離三界到薩波若，名出到菩提。」言無上者，論言「道場斷煩惱習，得阿耨菩提，名為無上。」問曰：此五位分何處？文無定判，義釋有三：一義分別，發心菩提在種性前善趣位中，以此在於無量生死求菩提故。伏心在於種性解行，以此位中伏忍攝故。明心菩提者，在於初地乃至六地，以此諸地得無我智破諸法故。出到在於七地已上乃至十地，以七地上出離情相到無生忍故名出到。又七地上得方便智不著有無，能出三界到菩提故，名為出到。如彼論說「得方便力，不著般若」，猶七地上十方便慧。「於空不著，得無生忍」，猶七地上無生法忍。無上菩提，在於佛果。第二義者，發心菩提在於地前，以此發心求出道故。伏心在於初二三地，以此三地修世間行伏煩惱故。明在四地五地六地，以此三地同修慧明順無生故。後二如上。第三義者，發心菩提還在地前。伏心在於初地已上乃至五地。論言「伏心斷諸煩惱，行諸波羅蜜。」此五地中修施戒忍精進及禪五度行故。明菩提者在第六地，論言「明者謂般若相」，般若在於第六地故。後二同前。此五種中，前四是因，後一是果。問曰：前四通皆是因，何故論文偏言發心因中說果？釋言：望彼無上菩提，前四皆是因中說果。隨分論之，伏心已上分證菩提，是故不名因中說果；初發心者一向未證，是故名為因中說果。云何得知伏心已上分證菩提？釋言：有驗。如《法華論》釋《法華經》所言「八生乃至一生得菩提」者，謂初地證智，故知地上亦證菩提。又《涅槃》說「須陀洹人八萬劫到，乃至辟支十千劫到。」謂到性地阿耨菩提，明種性上亦證菩提。以同證故，論家不名因中說果。五種菩提，辨之麁爾。

The doctrine of the five kinds of bodhi is as expounded in the "Unborn Chapter" of the Pañcaviṃśatisāhasrikā Prajñāpāramitā Sūtra. That sūtra simply states "five kinds of bodhi" without listing their names. The treatise presents two interpretations: first, combining the three kinds of bodhi—of śrāvakas, pratyekabuddhas, and the Mahāyāna—together with anulomikī-kṣānti and anutpattika-dharma-kṣānti to make five; second, distinguishing five solely within the Mahāyāna according to their meanings. What are the five names? 1. Bodhi of generating the mind [for awakening]; 2. Bodhi of subduing the mind; 3. Bodhi of illuminating the mind; 4. Bodhi of emerging and arriving; 5. Unsurpassed bodhi. Regarding "generating the mind," the treatise states: "Generating bodhicitta and seeking great bodhi amid beginningless birth-and-death; speaking of the result within the cause, it is therefore named the bodhi of generating the mind." Regarding "subduing the mind," the treatise states: "A bodhisattva severs all afflictions, subdues their mind, and practices the pāramitās; this is named the bodhi of subduing the mind." As for "the bodhi of illuminating the mind," the treatise states: "A bodhisattva contemplates dharmas of the three periods of time as originally general and particular, attaining the ultimate purity of the true nature of dharmas, namely the characteristic of the prajñāpāramitā; this is named the bodhi of illuminating the mind." Regarding "emerging and arriving," the treatise states: "Within prajñā, a bodhisattva attains the power of expedient means, does not cling to prajñā, extinguishes all afflictions, attains anutpattika-dharma-kṣānti, emerges from the three realms, and arrives at sarvajñā; this is named the bodhi of emerging and arriving." Regarding "unsurpassed," the treatise states: "Severing the residual impressions of afflictions at the place of awakening and attaining anuttarā bodhi is named unsurpassed." Question: In what stages are these five differentiated? The text offers no definitive determination, but the doctrinal explanations are threefold: According to the first interpretation, the bodhi of generating the mind is in the stage of good destinies prior to the [stage of] lineage, because here one seeks bodhi amid beginningless birth-and-death. Subduing the mind is in the lineage and resolute practice, because this stage subsumes the forbearance of subduing. The bodhi of illuminating the mind is from the first bhūmi up to the sixth bhūmi, because on these bhūmis one attains non-self wisdom to break through all dharmas. Emerging and arriving is from the seventh bhūmi upward up to the tenth bhūmi, because above the seventh bhūmi one emerges from conceptual signs and arrives at anutpattika-dharma-kṣānti, hence it is called emerging and arriving. Furthermore, above the seventh bhūmi one attains wisdom of expedient means without clinging to existence or non-existence, being able to emerge from the three realms and arrive at bodhi, hence it is called emerging and arriving. Just as that treatise states, "attains the power of expedient means and does not cling to prajñā," which corresponds to the ten wisdoms of expedient means above the seventh bhūmi; "not clinging to emptiness and attaining anutpattika-dharma-kṣānti" corresponds to the anutpattika-dharma-kṣānti above the seventh bhūmi. Unsurpassed bodhi is in the Buddha-fruition. According to the second interpretation, the bodhi of generating the mind is prior to the bhūmis, because here one generates the mind to seek the path of departure. Subduing the mind is in the first, second, and third bhūmis, because on these three bhūmis one cultivates mundane practice to subdue afflictions. Illuminating is in the fourth, fifth, and sixth bhūmis, because these three bhūmis all cultivate the illumination of wisdom in accordance with the unborn. The latter two are as above. According to the third interpretation, the bodhi of generating the mind is likewise prior to the bhūmis. Subduing the mind is from the first bhūmi upward up to the fifth bhūmi; the treatise states: "Subduing the mind severs all afflictions and practices the pāramitās," because on these five bhūmis one cultivates the practices of the five pāramitās: giving, precept, forbearance, vigor, and dhyāna. Illuminating bodhi is in the sixth bhūmi; the treatise states: "Illuminating refers to the characteristics of prajñā," because prajñā is in the sixth bhūmi. The latter two are the same as before. Among these five kinds, the first four are causes and the last one is the result. Question: The first four are all causes; why does the text of the treatise specifically say that generating the mind is "speaking of the result within the cause"? Explanation: With respect to unsurpassed bodhi, all four are cases of speaking of the result within the cause. If discussed according to partial attainment, from subduing the mind upward there is partial realization of bodhi, and therefore it is not named speaking of the result within the cause; initial generation of the mind has not realized it at all, and is therefore named speaking of the result within the cause. How is it known that from subduing the mind upward there is partial realization of bodhi? Explanation: There is evidence. Just as the Treatise on the Lotus Sūtra explains the statement of the Lotus Sūtra that "one attains bodhi after eight lifetimes down to one lifetime" as referring to the realized wisdom of the first bhūmi, we therefore know that on the bhūmis one also realizes bodhi. Moreover, the Nirvāṇa Sūtra states: "A srotāpanna arrives after eighty thousand kalpas, down to a pratyekabuddha who arrives after ten thousand kalpas," which refers to arriving at anuttarā bodhi of the lineage stage, clarifying that above the lineage one also realizes bodhi. Because they equally realize it, the treatise master does not call it speaking of the result within the cause. The five kinds of bodhi are roughly distinguished in this way.